THE BEGINNING OF THE TWO THOUSAND THREE HUNDRED DAYS
A CORRESPONDENT writes: “I know that the twenty-three hundred days are held by our people to have begun in the year 457 B. C., when the commandment to restore and build Jerusalem went forth. Dan. 9:25; Ezra 7:13. And we are assured, by Bible students, that this date is certain, as it has been established by three different eclipses. What are these eclipses, and how do we know that the commandment went forth in 457? How was time reckoned before the birth of Christ, or the beginning of the Christian era?”
Answer.—There were more than three eclipses which establish the date of 457 B. C., for the going forth of the commandment to restore and build Jerusalem; for, as chronologists tell us, there were more than twenty eclipses bearing on that point. What is meant by establishing a date by means of an eclipse, is this: The historian, with his record of certain events, as a notable battle, the birth of a king, the beginning and duration of the reign of a king, etc., gives, in connection with these events, the record of any eclipse that took place. Now how do we know that his historical statements are correct? In this way: because what he says about eclipses puts into our hands the means by which to test his statements; for the modern astronomer, from data known at the present time, can trace back the movements of the heavenly bodies through past years, to any time concerning which the historian may write, and compare his statements with what the great timekeepers of heaven show with the accuracy of the movements of the universe, to have been the facts in the case with respect to said eclipses.
Thus the seventh chapter of Ezra records the decree, which must be the one referred to in Dan. 9:25, under which Jerusalem was rebuilt. This decree was issued by “Artaxerxes, king of Persia” (Ezra 7:1); and this Artaxerxes was the one called in history, Longimanus, or the “long-handed,” his arms being of such prodigious length that, when standing erect, his hands reached to his knees; and Ezra informs us that this Artaxerxes issued his decree in the seventh year of his reign. Ezra 7:8. Now what year was the seventh year of this king? The record is that he began to reign in the year 464 B. C. This would bring his seventh year to 457 B. C., from which year we date the decree.
But where do the eclipses come in?—In connection with the record of these events. Not all, of course, at the same moment, because eclipses do not come in bunches. But they took place in such close proximity to them that their relation to the events, and the relation of the events to the eclipses, is clearly shown; and history states that over twenty eclipses occurred, which have a bearing on these dates, and establish the accuracy of the record of 457 B. C. as the seventh year of this king.
To illustrate: The date of the death of Augustus Cæsar has an important bearing on the New Testament record concerning the beginning of the ministry of John the Baptist, and consequently the beginning of the ministry of Christ. Luke tells us that John the Baptist began his ministry in the fifteenth year of Tiberius Cæsar. Tiberius was the stepson of Augustus Cæsar, and was associated with Augustus on the throne two years before the death of the latter. But the death of Augustus is placed in August, A. D. 14. How do we know?—Because soon after the death of Augustus, that is, Sept. 27, 14 A. D., occurred a notable eclipse of the moon, which served to quell the mutiny of the legions of Pannonia, and to induce them to swear fidelity to Tiberius, as recorded by the historian Tacitus. How do we know that eclipse occurred? The modern astronomer, with unerring accuracy, begins to unwind the centuries, and follows the path of the heavenly bodies back to A. D. 14, and lo, there, September 27, appears that eclipse of the moon which quelled the mutiny of the Pannonian legions, just as Tacitus has recorded. And when the same historian records that but a brief time before, August 14, Augustus died, his testimony is placed beyond dispute, and the death of Augustus is established at that date. And the first year of Tiberius was in A. D. 12, two years before. This, as already stated, has an important bearing on New Testament history. Thus John the Baptist began his ministry in the fifteenth year of Tiberius Cæsar, which must have been previous to Aug. 14, 27 A. D.; for after that date would have been his sixteenth year. Christ was six months younger than John, and began His ministry six months later, they each entering upon their work, according to the law of the Jewish priesthood, when they were thirty years of age. And of Christ it is expressly said that He began to be about thirty years of age. Luke 3:23. John could have begun his work in the spring of A. D. 27, and Christ in the autumn, which would have met the conditions in every particular. Then the crucifixion would come in the middle of the seventeenth week, or week of years, in A. D. 31, and the close of the seventy weeks in the autumn of A. D. 34. These points we can say are settled by the great eclipse of the moon, Sept. 27, 14 A. D.
Men have various eras from which to compute time besides the Christian era. The building of313Rome was an important era with the Romans, and the Olympian games with the Greeks. But the Bible gives data for the principal points in the prophecies.
ACTION OF THE COMMITTEE
FROM the secretary of the General Conference we have just received the following note:—
“From the minutes of the fourteenth meeting of the General Conference Committee held in this city, April 29, 1901, I present the following record of the action of this Committee relative to your future work:—
“The chairman, acting for the Committee to nominate editors for denominational papers, submitted the following report, which was adopted:—
“‘Report of Committee to suggest editors for the various papers under the supervision of the General Conference Committee:—
“‘1. That Elder U. Smith be the editor of the REVIEW AND HERALD.’”
“H. E. OSBORNE, Sec. Gen. Conf.
HOW TO REPLY TO ACCUSATIONS
THE way to reply to accusations depends somewhat, of course, on the accusations themselves, and the grounds for them. Many of them are like the spatters of mud upon the clothing, spoken of in the item below, which, in any attempt to remove them when fresh, will be apt to more deeply stain, and perhaps permanently injure, the garment to which they adhere; but if we allow them to dry, unmolested, they will, with a little agitation, drop off of their own accord, or can be easily brushed off; and then the trouble is remedied. All false accusations are properly treated in the manner indicated in the following paragraph:—
It is oftentimes a mistake to answer back to an accusation. A wise man once said that if mud is flung upon your cloak, you should let it dry, and then it will fall off; whereas, to be overeager in getting rid of it may smear the garment. There is a story told of a man who was called a donkey by some opponent, and who came before an audience and attempted seriously and elaborately to prove that he was not; and the people said, “So then he is a donkey after all.” It is impossible to argue with ignorance. If a man, for instance, opens his Bible and reads about four angels “standing on the four corners of the earth,” and insists that the earth is square because four corners have thus been mentioned, and if he will listen to no other argument, it would be a waste of words to attempt to convince him. The best answer to a false accusation is true, honest, and upright character. False accusation is like a changeable wind which may blow the dust from any direction, whereas character is like a stone-built tower upon which the blown dust makes no impression.
CAMP-MEETING SANITATION
By David Paulson
In recent years much light has come to this people in reference to the management of our camp-meetings. There is, however, one phase of the question upon which little has been said in these communications, and that is camp-meeting hygiene. Undoubtedly, the reason that this question has not received the same attention as the others is because God has given such clear light upon this subject, not only in recent discoveries of science, but also in the sad lessons of every-day experiences. Our camp-meetings furnish a grand opportunity to diffuse, throughout the length and breadth of a Conference, life-giving truths; but be it remembered that when these principles are neglected, these meetings furnish as great a medium for the dissemination, all over the State, of deadly diseases.
If unsanitary conditions are allowed to exist at a great camp-meeting, and thereby human life is sacrificed, and long days of needless suffering incurred by others, will not God require this at some one's hands?
Frequently, hundreds of dollars are expended for new tents, and in beautifying the grounds, and liberally advertising the meetings to the general public; yet unhygienic conditions are allowed here and there to breed pestilence, when the entire grounds could have been kept in a sanitary condition with the expenditure of a few dollars, and a few hours of daily, diligent supervision by proper persons.
It has been my good fortune to attend nearly fifty camp-meetings during the last few years, and without exception I have received spiritual benefit from these important gatherings; but again and again, I have stood at the bedside and witnessed intense suffering, which was evidently the result of neglect to carry out, or inability to secure, proper sanitary conditions. Such occasions necessarily present but meager facilities for the proper care of the sick, so it is doubly important that every precaution be taken to preserve the health of those who attend.
I am prepared to state that at those camp-meetings where proper precautions were not taken to secure pure drinking-water, where the unsanitary conditions of closets and vaults were practically ignored, there was at least five times as much sickness as at those gatherings where these things received the attention that their importance deserves.
Frequently, our camp-meetings are held in shady spots, where the sun does not have free access to disinfect the soil, yet for a quarter of a century these places may have been used by other denominations for similar gatherings, and almost every foot of the surface may be more or less contaminated with typhoid fever and other disease germs. Yet our people, in order to save a few dollars perhaps, use the water from some shallow well, which, under the circumstances, is virtually a cesspool, receiving infected water from this contaminated area. In several instances, I have seen such a well situated in the lowest portion of an old camp-ground, and have observed the surface water, washing this infected area, go directly into the well, and the next day I have been kept busy attending a long list of patients suffering with acute bowel troubles, or coming down with the fever. It is because I have been forced to see so much of this that I feel it my duty to offer a few suggestions.
In such cases, if permission can not be secured to dig a new well remote from the grounds, then one of the first official announcements should be to the effect that there is probably “death in the well,” and that the drinking-water should be boiled a few minutes, which would destroy the disease germs, or at any rate render the water comparatively safe.
The vault pits should be dug sufficiently deep to permit a liberal quantity of fresh lime, dry sand, or dry earth to be shoveled into them at least three times a day. Why should not every spot on our camp-grounds bear witness to the thoroughness with which the light and truth that God has committed to us is carried out? Men should be selected to have oversight of the sanitation of our camp-grounds who firmly believe in inscribing “Holiness to the Lord” on every spot set aside for these great gatherings.
Our dining tents, which are now patronized so liberally, should teach correct principles upon the diet question, just as truly as the servant of God should teach the importance of right habits of thought and action, from the pulpit. If not, why not? To allow the staple articles of diet on these tables to consist of soft, doughy bread and pasty grains, with a marked scarcity of fruit, when it hangs in abundance in a ripe condition in the very orchards surrounding the grounds, certainly tends to check the spiritual benefits of such a meeting.
It is not necessary to present on the tables a great variety of food, but the utmost care should be taken to see that that which is placed on the tables is thoroughly cooked. And as far as all grain preparations and breads are concerned, it is always far better to have them thoroughly subjected to oven-heat than merely kettle-cooked.
It is true that this will, in some instances, necessitate the renting of an extra range at a little expense; but it is also extra expense when some of our laborers, who have grown gray in the Master's service find it necessary to cancel important engagements, where their words of counsel are sadly needed, and then go to our sanitariums to recuperate, because of an oversight in reference to some of these seemingly minor things pertaining to the camp-meeting. DAVID PAULSON.
STUDY THE SPELLING BOOK MORE
Last week we gave the word of the Chicago Tribune on the great necessity of the teaching of spelling, revealed by the test made by Columbia University. The following from the New York Tribune, April 25, is instructive on the same subject:—
The Columbia University freshmen and sophomores who were put through spelling exercises the other day, probably found the proceedings as much of a strain on their dignity as on their knowledge of orthography.
The spelling book is not commonly thought of as one of the instruments of higher education. The college student is himself thoroughly convinced that he is a man, and not infrequently his teachers and others accept his view of the case, and assume with him the propriety of putting away childish studies, even if he can not always be persuaded to put away childish sports and habits within the college precincts. Such treatment, however, is founded on the presumption that before entering college he has really mastered the childish subjects, that he can spell and punctuate correctly, and write a reasonably good English sentence.
As a matter of fact, however, he is frequently quite unable to do this, but enters college with a woefully defective primary training, goes on with higher studies without making up his preparatory shortcomings, is graduated perhaps with honors, and presents himself at a law office, bank, counting house, or editorial room, with all the pretensions of an educated man, but without the ability to write a presentable letter or a readable paragraph.
Critics of American college education have long recognized this. The Columbia students are probably not one whit behind the average of their student contemporaries, even if they are put back for a moment to grammar-school work. The others ought to be, and one of the best things that our colleges could do would be to follow Columbia’s example, force their students to a thorough knowledge of primary branches, and then for the future force the preparatory schools to send up candidates for admission, whose writing and spelling will in truth warrant their putting aside those studies for more advanced work.
The blame for this state of affairs is generally laid upon the preparatory schools. But do they deserve it all? Have they done anything but supply the demand, and send out boys equipped to meet the requirements which the colleges make? If the colleges call for another oration of Cicero or a new book of geometry, the boys on due notice appear, prepared to pass examinations according to schedule.
The colleges themselves have generally acted on Dogberry’s theory that “to write and read comes by nature,” and, though prescribing strict examinations in Greek, Latin, and mathematics, have taken it as a matter of course that those who could pass such tests must be proficient in subjects supposed—but only supposed—to have been mastered long before. Recently more attention has been given to foundation studies, but the habits engendered by a long experience of perfunctory examination or no examinations at all in English for college entrance, still persist in preparatory schools, and still foster the idea in pupils and parents that English branches do not demand serious attention after the primary school grades have been passed.
Doubtless the schools and academies ought to maintain a higher standard as a duty to themselves and their pupils. But even if they do not do this on their own motion, the colleges can and should force them to it by applying even more rigid tests in English writing and spelling than in the more advanced courses. Shortcomings in classics or mathematics can be made up, for those studies are continued in college; but there is little opportunity in college to supply fundamentals of common-school training as an incident to the little teaching in advanced English commonly given.
If the student does not learn to spell and to write grammatical sentences before he goes to college, the chances are that he will never acquire such knowledge. Thousands of college graduates are without it. They go through life with the stamp of higher education upon them, at every turn finding themselves ignorant concerning the simplest matters, which nobody ever taught them, merely because all their teachers assumed those things to be, as a matter of course, thoroughly understood, or at any rate to be beneath their attention.
If Columbia University, even at the cost of sending its freshmen and sophomores to spelling school, can set the fashion of compelling all college graduates to be thorough masters of primary English studies, it will have made one of the most needed advances in American education. College graduates would not be the sole beneficiaries, but the pupils in all our schools would share with them the advantages of better English training enforced as a preliminary to college matriculation.
MISSIONARY FARMING AND GARDENING AGAIN
By John Harvey Kellogg
Several years ago the writer presented the plan of planting a crop for the Lord as one of the means of raising money for carrying forward missionary enterprises, especially for helping in the development of medical missionary work, which at that time was in its infancy. Through the kind co-operation of missionary farmers and gardeners, many thousands of dollars were raised, and have been used in planting missionary enterprises, which have been the means of accomplishing untold good. Comparatively little has been said upon this subject recently, for various reasons, which we need not take the space to explain. Quite a number, however, of those who enlisted as missionary farmers several years ago have continued each year to raise a crop for the Lord, and have sent in the proceeds to the Medical Missionary Board. Others have given a portion or all of the income from the acres devoted to the Lord, to various other charitable and missionary enterprises. Every one who has engaged in this work has reported himself as abundantly blessed in his labor. Missionary farming and gardening is work in which the laborer is certainly doubly blessed. In addition to the physical blessing that comes from314outdoor employment, he has the satisfaction of knowing that the energy he is putting into the soil will reappear in a glorified form. What a marvelous transformation!—energy worked into the soil, by means of which the humble earth is converted into corn, or wheat or other products, which are in turn converted into money, and this into books or papers or live missionaries to carry the gospel of healing to thousands of hungry souls, and may be the means of saving scores or even hundreds of lives.
In bringing forward this subject of missionary farming and gardening at the present time, we have a special and most important object to present. At the last meeting of the General Conference it was decided that the denominational school now conducted at Battle Creek, known as the Battle Creek College, should be moved elsewhere for the purpose of developing a model missionary training school, and that the buildings now occupied by the Battle Creek College should be turned over to be used by the Medical Missionary College and the Sanitarium Training School for Missionary Nurses.
The Medical Missionary College now has one hundred and twenty students in attendance, but no building of its own. The Sanitarium Training School for Missionary Nurses has an enrollment of nearly three hundred, and is likewise without a suitable building to be used for dormitories for its students, or as recitation rooms for its classes. In the medical college and the training school more than one hundred and seventy-five class recitations are held weekly, in which instruction is given by sixty-five lecturers, professors, and demonstrators. All this work has been carried on for a number of years with increasing difficulty because of the lack of room, and it has been impossible to do justice to the students in instruction, or properly to care for them. Appreciating this fact, and also to assist the Battle Creek College to carry out the plans that are evidently best for the future development of the school, the General Conference has arranged that the buildings should be purchased for the use of the Medical Missionary College, but to do this not less than one hundred thousand dollars will be required.
It is proposed to secure this money by means of missionary farming and gardening. By the action of the General Conference Committee this plan of raising funds has been especially designated to be managed by, and in the interests of, the Medical Missionary College. To raise the amount of money required within a reasonable length of time will demand the services of not less than ten or fifteen thousand missionary farmers and gardeners. The co-operation of this number of persons, with the blessing of a kind Providence, will, within two or three years at the longest, raise a fund sufficient to purchase the college buildings, and put the college work on a sound basis, free from debt.
The Medical Missionary College receives only missionaries for training, and charges no tuition, hence it has practically no income. The Battle Creek Sanitarium pays the salaries of the teachers, which is no small burden. There being no income, there is no hope that the institution can ever earn the money required for the purchase or erection of the college buildings. The money must be given. There are many charitable enterprises calling for money. It is proposed, by means of missionary farming and gardening, to secure funds for this worthy object without detracting from the income of other equally important missionary enterprises.
We have a great task before us. One hundred thousand dollars must be raised within the shortest possible space of time. Battle Creek College needs every dollar of this money at once to pay for the new buildings that it must erect in its new location, so it is important that we should plant a big crop, and we must take hold of this matter in earnest, and right away.
We earnestly request every Seventh-day Adventist farmer to plant at least one missionary acre. If possible, give two, three, five, or even ten acres to the Lord, but do not fail to mark out one acre at the very least, the full crop of which will be sold when harvested, and every cent of the money received forwarded to the treasurer of the Medical Missionary and Benevolent Association for the purpose of paying for the buildings heretofore occupied by the Battle Creek College, to be used for the training of medical missionaries. There may be those who can afford to dedicate a whole farm to the Lord. Five hundred or a thousand such farms would buy the college in one season, and leave a nice sum for endowment besides.
We are just in the beginning of our medical missionary work. This people is intended to be a medical missionary people. There are greater things before us than we have dreamed of. We need doctors and nurses by thousands to go out as good Samaritans along the highways and byways and the Jericho roads of the world, to give a knowledge of Christ—of salvation for soul and body. The whole world is reaching out its hands toward us. We have mighty principles for saving and healing that no other people possess. We owe a duty to the world which we can not neglect. Here is an opportunity for every man, woman, and child to take part in this work.
You say, “I have not a farm; I live in town.” Very well, plant a crop in your garden. Plant peas, beans, onions—anything that can be converted into money, except tobacco or some other positively harmful thing. We draw the line on tobacco and pigs. If you have not a garden, you may be able to get the use of a vacant village lot, or induce some farmer to give you the use of an acre of land, free of charge, or perhaps you can get some one to pay the rent, and help you with a day's work with a team and plow. You may keep a cow and sell milk, or keep chickens and sell eggs (don't kill the chickens). Perhaps your crop is already planted, as orchards, wheat, berry patches, etc. Stake out a certain part for the Lord, or count off certain rows to be designated as sacred to the Medical Missionary College fund. Here is a chance to raise the biggest crop you ever cultivated. By exercising a little personal effort and enterprise you may convert soil into strawberries, strawberries into money, money into a medical missionary college, and, through the Medical Missionary College, into medical missionaries; and through the blessed ministrations of the medical missionaries who may be thus trained, within the next few years you may be represented in the most distant parts of the earth, and may be instrumental in relieving the suffering of thousands, and leading hundreds to a knowledge of the Way of life.
We want, right away, the names of every one who is willing to join us in this plan. Send us your name and address right away. Tell us what you will do, how much you will plant, and what you will plant, and we will put your name on our list of missionary farmers, and send you, free, a small monthly—The Missionary Acre—which we are getting out in connection with this work. In this will be reported the interesting experiences of missionary farmers, the names of all who engage in this effort, and a report of the results. We should like to have about ten thousand names within the next thirty days. All letters should be addressed to the Missionary Acre, Battle Creek, Mich.
J. H. KELLOGG, Pres. Med. Miss. and Ben. Ass'n.
SUBMISSION VERSUS CREED, POWER, AND FORCE
By John Norton Loughborough
“Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.” Eph. 2: 19-22.
After the Church has been fitly framed together; that is, after it is properly organized, each person filling his appropriate place in the body, its growth is assured by each so following the Lord’s counsel as to retain the continued indwelling and guidance of His Spirit. This growth is thus beautifully expressed: “From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” Eph. 4: 16. Some of the instruction given for developing such growth is found in the following words: “Be kindly affectioned one to another with brotherly love; in honor preferring one another.” Rom. 12: 10. “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than himself. Look not every man on his own things, but every man also on the things of others.” Phil. 2: 3, 4. “Giving thanks always, for all things unto God and the Father in the name of our Lord Jesus Christ; submitting yourselves one to another in the fear of God.” Eph. 5: 20, 21.
Having stated how all the members of the Church should care for one another, the apostle proceeds to speak of their demeanor toward the leaders in the work: “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.” 1 Peter 5: 5. “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.” Heb. 13: 17. “Rebuke not an elder, but entreat him as a father; and the younger men as brethren. . . . Against an elder receive not an accusation, but before two or three witnesses.” 1 Tim. 5: 1, 19. “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.” Verse 17.
To all the flock instruction is given in these words, showing how to proceed in case faults appear in members of the flock: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” Gal. 6: 1.
The apostles seemed to recognize the fact that when that deference and respect due to those who were really acting as “the Lord’s anointed”—filling responsible places in the Church—should be shown, there would be a liability, on the part of such (if self in them was not fully surrendered to God) of becoming lifted up with pride, as though they, of themselves, were superior to their brethren. To guard against this they received cautions, of which the following are samples: “In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity, sound speech, that can not be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.” Titus 2: 7, 8. “Be thou an example to the believers, in word, in conversation, in charity, in spirit, in faith, in purity. . . . Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.” 1 Tim. 4: 12, 16. “Taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock.” 1 Peter 5: 2, 3.
The apostles saw that with one selected as elder, there would be a conflict of self-denial and self. Even among themselves, when personally accompanying Christ, there was a “strife among them, which of them should be accounted the greatest.” So, in the Church, after His ascension, there might be a desire for power with some of those chosen as “overseers” of the Church. The very root, from which grow so many sins of the carnal heart, is love “of their own selves.” The first advice in genuine service to God is, “Let him deny himself.” Of Christ’s mission to earth, acting as our example, we read: “Made himself of no reputation, and took upon Him the form of a servant.”315
The apostles had a knowledge of the fate of Theudas, who had risen up, “boasting himself to be somebody.” What had been seen in Jewish times was just as likely to develop from human hearts in Gentile times. As Paul at Miletus met the elders from Ephesus, he said to them: “I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.” Acts 20: 29, 30. About sixty years after this, in John’s time, there was a striking manifestation of this self-exalted work, in the domineering course of Diotrephes, of whom John said: “I wrote unto the church: but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not. [It seems he took the liberty to withhold John’s wholesome epistle from the church.] Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.” 3 John 9, 10.
In writing to the church in Thessalonica, Paul called their attention more fully to the manner in which this self-exaltation, and love of power, was to be developed in the apostasy of the Church. Speaking of Christ’s second coming, and events to precede it, he said: “That day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.” 2 Thess. 2: 3, 4.
We see in this case that the outgrowth of self-exaltation was to result in this great apostasy in the Church. The exaltation of self in the individual dethrones God from the heart, bringing the man directly under the dominion of self, sin, and Satan. As predicted in this scripture, the toleration by the Church of the self-exaltation of the leaders in the Church, resulted in placing in the temple of God (the Church) a head who declared himself as God upon earth to rule the Lord’s people.
To avoid being taken in this snare of Satan, the people were admonished to cleave to “the truth,” to “the word.” Of those who would be involved in this great apostasy, the apostle said, “They received not the love of the truth, that they might be saved.” “Who believed not the truth.” “God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth.” As to what truth is here meant we read: “Brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” 2 Thess. 2: 10, 12, 13, 15.
As this “falling away” is traced through the pages of history, there is seen in its growth a departure from the direct teachings of the word of God. Instead of cleaving to the Bible as their only standard of faith, and expressing that faith in scripture language, there came into their teaching a mystical principle of interpretation. Instead of following the advice of Paul, “Consider what I say; and the Lord give thee understanding in all things,” they were telling what the Bible meant, their interpretations being often contrary to what the Scriptures in other portions taught. Those who adhered directly to “the word of truth,” saw in this “mystery-work” a development of just what the apostle had predicted. As they proclaimed against this innovation, there arose a direct conflict between those who taught plainly stated Bible truths, and those who adhered to creeds formulated by men. The teachers of the creeds, being “high-minded” and self-confident, soon lost the molding influence of the Lord’s Spirit in their hearts. And so the people who followed the creed-makers were rapidly corrupted from the simplicity of the gospel.
In the setting up of this “abomination that maketh desolate” (Dan. 12: 11), we see that five distinct steps were taken:—
1. Forming a creed. Expressing their faith in man-made phrases instead of adhering to the word of the Lord.
2. Making that man-made creed a test of fellowship, and denouncing all as heretics who would not assent to the exact wording of their creeds.
3. Making the creed a rule by which all heretics must be tried. Many were thus declared sinners, whose faith was more in harmony with the direct statement of the Bible than that of those who decreed against them.
4. Constituting themselves a tribunal for the trial of heretics, and excluding from their fellowship all who would not consent to their creed. Not content to debar such from church privileges in this world, they declared them subjects for the lake of fire.
5. Having thus kindled a hatred in their own hearts against all who did not conform to their creeds, they next invoked and obtained the aid of the civil arm to torture, and kill with sword, with hunger, with flame, and with the beasts of the earth, those whom they had declared unfit to remain in this world.
Then appeared on the stage of action one class of professed Christians with a head over them, actually declaring that he was “God on earth,” persecuting another class of Christians who were conscientiously following the Lord and His word—a class of whom it might be said, in the light in which God views them (as was said of the ancient worthies), “Of whom the world was not worthy.” Heb. 11: 38.